In the last article we referenced the following words of Jesus.
Nan dènye atik la, nou te fè referans ak pawòl Jezi sa yo.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Pran prekosyon kont fo pwofèt yo, ki vin jwenn nou ak rad mouton sou yo, men anndan yo se lou ki grangou pou devore. Se dapre fwi yo nou va rekonèt yo. Èske moun ranmase rezen sou pikan, osinon fig sou chadwon? Konsa tou, chak bon pyebwa bay bon fwi; men pyebwa pouri a bay move fwi. Yon bon pyebwa pa ka bay move fwi, ni yon pyebwa pouri pa ka bay bon fwi. Chak pyebwa ki pa bay bon fwi, yo koupe l, yo jete l nan dife. Se poutèt sa, se dapre fwi yo nou va rekonèt yo. Se pa tout moun ki di m: Seyè, Seyè, ki va antre nan wayòm syèl la; men se moun ki fè volonte Papa m ki nan syèl la. Anpil moun va di m nan jou sa a: Seyè, Seyè, èske nou pa t pwofetize nan non ou? èske nou pa t chase demon nan non ou? epi èske nou pa t fè anpil bèl mèvèy nan non ou? Lè sa a, m a deklare yo klèman: Mwen pa t janm konnen nou; wete kò nou devan m, nou menm k ap fè inikite. Se poutèt sa, nenpòt moun ki tande pawòl pa m sa yo, epi ki mete yo an pratik, m a konpare l ak yon nonm saj ki te bati kay li sou yon wòch. Lapli a tonbe, gwo dlo yo vini, van yo soufle, yo frape kay sa a; men li pa tonbe, paske li te chita sou yon wòch. Men nenpòt moun ki tande pawòl pa m sa yo, epi ki pa mete yo an pratik, va sanble ak yon nonm sòt ki te bati kay li sou sab. Lapli a tonbe, gwo dlo yo vini, van yo soufle, yo frape kay sa a; epi li tonbe; e tonbe li te gwo anpil. Matye 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Rebelyon 1863 la make koumansman Advantis Setyenm Zour Laodise a ki t ap bati yon fo fondasyon sou sab la. Sab la reprezante prensip satanik pliralis la, an kontrast ak Wòch verite absoli a. Verite absoli tabli sou de temwen, epi verite yo reprezante sou de tablo sakre Abakik yo, ke Advantis la te mete sou kote piti piti, sòti nan Bib la epi yo konfime pa Lespri Pwofesi a. Verite sa yo absoli.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Lènmi an ap chèche detounen lespri frè ak sè nou yo lwen travay preparasyon yon pèp pou kanpe nan dènye jou sa yo. Sofis li yo fèt pou mennen lespri yo lwen danje ak devwa lè a. Yo konsidere kòm bagay ki gen ti valè limyè Kris la te vini sot nan syèl la pou bay Jan pou pèp Li a. Yo anseye ke sèn ki devan nou touswit yo pa gen ase enpòtans pou yo resevwa atansyon espesyal. Yo rann verite ki soti nan syèl la san efè, epi yo vòlè pèp Bondye a eksperyans pase yo, pandan y ap ba yo yon fo syans nan plas li. ‘Men sa Seyè a di: Kanpe sou chemen yo, gade, mande pou ansyen santye yo, kote bon chemen an ye a, epi mache ladan l.’ [Jeremiah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Se pou pesonn pa chèche rache fondasyon lafwa nou yo, — fondasyon ki te poze nan kòmansman travay nou an, pa etid lapriyè sou Pawòl la ak pa revelasyon. Se sou fondasyon sa yo nou ap bati depi plis pase senkant ane. Gen moun ki ka sipoze yo jwenn yon nouvo chemen, yo ka poze yon fondasyon ki pi solid pase sa ki deja poze a; men sa se yon gwo twonpri. ‘Paske pesonn pa ka poze okenn lòt fondasyon pase sa ki deja poze a.’ [1 Corinthians 3:11.] Nan tan pase a, anpil moun te antreprann bati yon nouvo lafwa, pou tabli nouvo prensip; men konbyen tan konstriksyon yo a te kanpe? Li pa t pran tan pou l tonbe, paske li pa t fonde sou Wòch la.” Testimonies, volume 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Lè 11 septanm 2001 te rive, lapli Sentespri a te vini tou.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Dènye lapli a dwe tonbe sou pèp Bondye a. Yon zanj pwisan dwe desann soti nan syèl la, e tout tè a dwe klere ak glwa li.” Review and Herald, 21 avril 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Lè gwo bilding vil Nouyòk yo te jete atè pa yon manyen Bondye, lapli denye a te kòmanse degoute. Lè 11 septanm 2001 te rive, baraj prensip papal yo te lage.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Nan tan inikite k ap domine sa a, legliz Pwotestan yo ki rejte yon ‘Men sa Seyè a di,’ pral rive nan yon sitiyasyon etranj. Yo pral konvèti pou lemonn. Nan separasyon yo ak Bondye, yo pral chèche fè manti ak apostazi kont Bondye vin tounen lwa nasyon an. Yo pral aji sou chèf peyi a pou fè lwa ki va retabli sipremasi nonm peche a ki pèdi a, li menm ki chita nan tanp Bondye a, pandan l ap montre tèt li kòmkwa se Bondye li ye. Prensip katolik women yo pral pran anba pwoteksyon leta. Pwotestasyon verite Bib la pap ankò tolere pa moun sa yo ki pa t fè lalwa Bondye a règ lavi yo.” Review and Herald, 21 desanm 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Lwa Patriyòt la make kòmansman pwoteksyon prensip katolik women yo, ki mennen pwogresivman nan lwa dimanch k ap vini byento a. Nan dat 11 septanm 2001, kat van yo ki reprezante Islam twazyèm malè a, te kòmanse soufle.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal anraje k ap chèche detache kò l pou l kouri sou tout sifas tè a, pandan l ap pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi menm sou bò fwontyè mond etènèl la? Èske n ap vin lou, frèt, epi mouri? O, si nou te ka genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volim 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Lapli a, van an, ak inondasyon an te rive 11 septanm 2001, epi legliz Advantis Setyèm Jou Lawodise a te sibi yon eprèv, menm jan ak Jwif yo nan batèm Kris la, epi menm jan ak Pwotestan yo kòmanse 11 dawou 1840. Depi lè sa a jouk rive nan prediksyon rebèl 18 jiyè 2020, kay Advantis Setyèm Jou Lawodise a te tonbe pwogresivman, avèk menm sètitid ak tanp Jwif yo ki te deklare dezole anvan lakwa a, epi menm jan ak Pwotestan yo ki te pase nan Pwotestantis aposta nan premye desepsyon 19 avril 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Mouvman Laodiseyen twazyèm zanj lan te antre alò nan pwosesis final eprèv li a; epi menm jan ak eprèv ki te kòmanse 11 septanm 2001 an, yo te rele vyèj yo pou yo retounen nan ansyen chemen yo, ki te verite fondamantal yo non sèlman nan mouvman milerit premye ak dezyèm zanj yo, men tou nan verite fondamantal mouvman twazyèm zanj lan.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Senbòl rejè verite fondamantal sa yo nan kontèks gwo awogans lespri a se mesaj Pòl te ekri nan Dezyèm Tesalonisyen. Mesaj sa a senbolize pa “sakrifis tout tan an” nan liv Danyèl la, paske se nan pasaj Tesalonisyen an William Miller te vin konprann ke “sakrifis tout tan an” nan liv Danyèl la te reprezante Wòm payen an.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Te gen liv ki ekri sou definisyon “sakrifis kontinyèl la” nan liv Danyèl la. Pifò ladan yo gen erè, byenke si ou vle konsilte yon dokiman yon teyolojyen Advantis ki esplike sa kòrèkteman, ou ta ka jwenn The Mystery of the Daily, pa John W. Peters. Mwen pa gen entansyon trete aspè sa a nan “sakrifis kontinyèl la” nan atik sa a. Genyen tou lòt liv ki prezante istwa “ki moun, kisa, ak poukisa” ki fè fo vizyon sou “sakrifis kontinyèl la” te finalman tabli anndan Advantis Setyèm Jou lawodise a.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Definisyon mo ebreyen yo tradui kòm “tout tan an”, ansanm ak istwa rebelyon kont verite fondamantal “tout tan an” ki te kòmanse ak tout fòs li an 1901, te deja prezante repete nan Tablo Abakik yo, epi tou nan atik resan yo sou liv Danyèl la.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Mwen gen entansyon kenbe sant atik sa a sou karakteristik pwofetik ki asosye ak senbòl Wòm yo rejte a, konsènan “sakrifis chak jou a.” Nenpòt moun ki vrèman aksepte otorite ekriti Ellen White yo bezwen sèlman li sa ki vin apre yo pou konnen ki sa ki bon konpreyansyon sou “sakrifis chak jou a.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Lè sa a mwen wè, anrapò ak ‘Kontinyèl la,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; e ke Senyè a te bay bon konpreyansyon sou li a moun ki te bay kri lè jijman an. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon ‘Kontinyèl la;’ men depi 1844, nan konfizyon an, yo te anbrase lòt opinyon, epi fènwa ak konfizyon te swiv.” Review and Herald, 1 Novanm 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Rejte konpreyansyon William Miller sou “sa k ap fèt chak jou” a, se rejte an menm tan otorite ekriti Ellen White yo, paske li te wè “ke Senyè a te bay bon konpreyansyon sou sa bay moun ki te bay rèl lè jijman an.” Li te resevwa tou revelasyon ke lòt opinyon sou “sa k ap fèt chak jou” a te pwodui “tenèb ak konfizyon,” ki pa atribi Kris la. Miller te rekonèt “sa k ap fèt chak jou” a kòm Wòm payen lè li t ap etidye Dezyèm Tesalonisyen.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Mwen te kontinye li, epi mwen pa t ka jwenn okenn lòt ka kote li [sakrifis tout tan an] te parèt, eksepte nan Danyèl. Lè sa a, [avèk èd yon konkòdans] mwen pran mo sa yo ki te an relasyon avè l: ‘retire’; li pral retire sakrifis tout tan an; ‘depi lè sakrifis tout tan an va retire,’ elatriye. Mwen te kontinye li, epi mwen te panse mwen pa t ap jwenn okenn limyè sou tèks la; finalman mwen rive nan 2 Tesalonisyen 2:7, 8. ‘Paske mistè inikite a deja ap travay; sèlman sila a ki kounye a anpeche a, ap kontinye anpeche, jiskaske yo retire l nan chemen an, epi lè sa a mechan sa a va parèt,’ elatriye. E lè mwen te rive sou tèks sa a, o, ala klè ak gloriye verite a te parèt! Men li la! Se sa ki sakrifis tout tan an! Ebyen kounye a, ki sa Pòl vle di pa ‘sila a ki kounye a anpeche a,’ oswa ki antrave? Pa ‘nonm peche a,’ ak ‘mechan an,’ se Papis yo ki vle di. Ebyen, ki sa ki anpeche Papis la pou l pa parèt? Poukisa, se Paganis; ebyen, ‘sakrifis tout tan an’ dwe vle di Paganis.” —William Miller, Second Advent Manual, paj 66.” Advent Review and Sabbath Herald, 6 janvye 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Finalman, adventis Laodise a te mete sou kote bon konpreyansyon yo te bay Miller ak sila yo ki te bay kri lè jijman an, pou yo te pran lide erè pwotestantis apostazi a ki di “sakrifis chak jou a” te reprezante ministè Kris la nan sanktyè a. Konpreyansyon sa a absid sou anpil plan; men, plis pase lefètke li se yon fo doktrin, li pretann yon senbòl satanik se yon senbòl Kris la.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Konsa, alòske dragon an, an premye sans, reprezante Satan, li se tou, nan yon sans segondè, yon senbòl Wòm payen.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller te idantifye “sakrifis tout tan an” kòm Wòm payèn, dragon an; men Advantis Laodiseyen an te pran nan men Pwotestantis ki tonbe a lide ki fè konnen li reprezante ministè Kris la nan sanktyè selès la. Rejè idantifikasyon Miller te bay pou “sakrifis tout tan an” kòm Wòm payèn lan reprezante yon rejè yon verite ki parèt sou toude tablo sakre yo ki te yon akonplisman Habakouk chapit de. Se poutèt sa, sa se yon rejè yon verite fondamantal, menm jan ak rejè sèt tan yo nan Levitik vennsis.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Rejte verite ki di ke “the daily” reprezante Wòm payèn, se rejte fondasyon Advantis la ak otorite Lespri Pwofesi a. Idantifye yon senbòl Satan kòm yon senbòl Kris la, se yon bagay ki paralèl ak idantifye travay Kris la kòm travay Satan an.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Lè pèp jwif la te rejte Kris, yo te komèt peche ki pa gen padon an; e lè nou refize envitasyon mizèrikòd la, nou ka komèt menm erè a. Nou fè Prens lavi a yon gwo enjiri, epi nou fè l wont devan sinagòg Satan an ak devan linivè selès la lè nou refize koute mesaje li yo li voye ak otorite li, epi olye de sa nou koute ajan Satan yo, ki ta rale nanm nan lwen Kris. Toutotan yon moun ap fè sa, li pa ka jwenn okenn espwa ni padon, epi finalman li va pèdi tout dezi pou l rekonsilye ak Bondye.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Lè Advantis Laodiseyen an te rejte konpreyansyon fondamantal konsènan “kontinyèl la” ak sèt tan yo, yo pa t sèlman rejte otorite Lespri Pwofesi a ak fondasyon yo, men yo te rejte tou travay William Miller, ki zanj Gabriyèl ak lòt zanj yo te mennen rive nan konpreyansyon sa yo.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Bondye te voye zanj li pou aji sou kè yon kiltivatè ki pa t kwè nan Bib la, pou mennen li fouye pwofesi yo. Zanj Bondye yo te vizite sila ki te chwazi a anpil fwa, pou gide lespri li epi louvri devan konpreyansyon li pwofesi ki te toujou rete fènwa pou pèp Bondye a. Yo te ba li kòmansman chèn verite a, epi yo te mennen li kontinye chèche lyen apre lyen, jouk li te gade avèk sezisman ak admirasyon sou Pawòl Bondye a. Li te wè ladan li yon chèn verite ki pafè. Pawòl sa a, ke li te konsidere kòm pa enspire, te vin louvri devan je li nan bote ak laglwa li. Li te wè ke yon pati nan Ekriti a esplike yon lòt, e lè yon pasaj te fèmen pou konpreyansyon li, li te jwenn nan yon lòt pati nan Pawòl la sa ki te esplike li. Li te konsidere Pawòl sakre Bondye a avèk lajwa ansanm ak pi gwo respè ak lakrentif.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“Anj li a” se yon ekspresyon ki idantifye zanj Gabriyèl la.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Pawòl zanj lan, ‘Mwen se Gabriyèl, ki kanpe devan prezans Bondye,’ montre li kenbe yon pozisyon gwo onè nan lakou syèl la. Lè li te vini ak yon mesaj pou Danyèl, li te di, ‘Pa gen okenn ki kenbe avè m nan bagay sa yo, eksepte Mikayèl [Kris] Chèf nou an.’ Danyèl 10:21. Konsènan Gabriyèl, Sovè a pale nan Revelasyon an, li di ke ‘Li te voye l epi fè l konnen pa mwayen zanj li a bay sèvitè li Jan.’ Revelasyon 1:1.” The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Idantifikasyon yon senbòl satanik kòm yon senbòl Kris la se pa sèlman yon paralèl ak peche ki pa padonab la, men peche ki pa padonab la asosye tou ak rejè mesaje Kris la voye yo. “Kontinyèl la” vin tounen senbòl peche ki pa padonab la, epi lè yo konprann ke “moun chwazi a,” William Miller, te kondwi rive nan bon konpreyansyon verite sa a, epi lè apre sa li te rejte, sa antre dirèkteman nan Dezyèm Tesalonisyen, ki se menm pasaj Ekriti a kote Miller te fè dekouvèt li a. Rejte verite sa a se prèv ke yon moun pa renmen verite a, epi rebelyon sa a pwodui retire Sentespri a ak remèt moun nan anba lespri ki pa sen Satan an, sa Pòl idantifye kòm gwo sediksyon.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Menm jan ak “vòlè nan pèp ou a”, ki “tabli vizyon an”, “kontinyèl la” se yon senbòl Wòm payen an. Nan kontèks Dezyèm Tesalonisyen yo, Pòl anseye ke rejè mesaj chapit de a se prèv ke sila yo ki fè sa pa renmen verite a. Paske yo pa renmen verite ki reprezante nan chapit la, yo resevwa yon gwo ilizyon.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Tout pwofèt yo ap pale sou dènye jou yo, e pasaj enspire ki vin anvan yo nan atik sa a montre ke gwo ilizyon an vini sou moun ki pa renmen laverite pandan vide Sentespri a ap fèt. Yon klas ap resevwa lwil la, epi lòt klas la ap resevwa gwo ilizyon an.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Sentespri a vide pandan peryòd istwa kote y ap retire Sentespri a nan men moun ki rejte ogmantasyon konesans yo louvri pandan de peryòd eprèv tan sele a, soti 11 septanm 2001 rive jis nan lwa dimanch ki pral vini byento. Ann repete yon pasaj anvan:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Gade sou dènye jou yo, menm pisans enfini an deklare, konsènan sila yo ki ‘pa t resevwa lanmou verite a, pou yo te ka sove,’ ‘Se poutèt sa Bondye va voye sou yo yon gwo awogans, pou yo kwè manti a: pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan lenjistis.’ Lè yo rejte ansèyman Pawòl Li a, Bondye retire Lespri Li, epi Li kite yo nan twonpri yo renmen an.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Liy apre liy, Danyèl anseye ke nan dènye jou yo, se vòlè pèp ou a yo, (yon senbòl Wòm) ki tabli vizyon an. Vòlè yo reprezante tou kòm “sakrifis kontinyèl la.” Salomon anseye ke nan dènye jou yo, moun ki pa gen vizyon an, peri, sa vle di yo vin toutouni. Vin fè toutouni se vin yon Laodise, epi yon Laodise se yon vyèj san sajès.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Eta Legliz la, jan vyèj ensanse yo reprezante l la, yo pale de li tou kòm eta Laodiseyen an.” Review and Herald, 19 out 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Lè yon moun se yon vyèj sòt lè mesaj Kri Minwi a rive, sa se manifeste sa Jan ekri nan Revelasyon chapit sèz la kòm, «wontouni ou a». Avètisman Jan an nan sizyèm kalamite a gen rapò ak inyon twa fwa a ant dragon an, bèt la ak fo pwofèt la, ki, depi 1989, ap mennen mond lan nan direksyon Amagedòn.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Mesaj Pòl la nan Dezyèm Tesalonisyen yo pa senpleman konsène lefèt ke Danyèl reprezante Wòm payen kòm “sakrifis kontinyèl la,” men chapit la mete anfaz sou relasyon ki genyen ant Wòm payen ak Wòm papal. Wòm payen te kenbe tounen (anpeche) nonm peche a monte sou twòn tè a an 538. Yon fwa yo te retire Wòm payen an, lè sa a “mistè inikite a,” “mechan sa a,” ki se pap Wòm nan, vin revele. Nan chapit la, Pòl ap idantifye yon relasyon pwofetik presi ant Wòm payen ak Wòm papal. Rejte ansèyman chapit la, se rejte verite a epi resevwa yon gwo ilizyon.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Pinga pèsonn twonpe nou nan okenn fason; paske jou sa a p ap vini, sòf si gen yon gwo apostazi anvan, epi nonm peche a parèt, pitit pèdisyon an; li menm ki opoze ak tout sa yo rele Bondye, oswa ak tout sa yo adore, e ki leve tèt li pi wo pase yo tout; konsa li chita kòm Bondye nan tanp Bondye a, ap fè wè li menm se Bondye. Èske nou pa sonje lè m te ankò avèk nou, mwen te di nou bagay sa yo? E kounye a nou konnen sa k ap kenbe l la, pou li ka parèt nan tan pa li. Paske mistè mechanste a deja ap aji; se sèlman sila a ki kounye a ap anpeche a, l ap kontinye anpeche jouk lè yo wete l sou chemen an. Lè sa a, mechan sa a pral parèt, li menm Seyè a pral detwi avèk souf bouch li, e li pral disparèt avèk klète avènman li a: menm li menm, ki vini dapre aksyon Satan an, avèk tout pouvwa, ak siy, ak mèvèy manti, epi avèk tout sediksyon enjistis nan mitan sila yo k ap peri yo; paske yo pa t resevwa lanmou verite a pou yo ta kapab sove. E poutèt sa Bondye pral voye sou yo yon gwo ilizyon, pou yo kwè manti a; pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan enjistis. 2 Tesalonisyen 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Poukisa pèp sa yo nan dènye jou yo “kondane”? Poukisa yo resevwa “yon gwo ilizyon”? Poukisa yo “peri” epi konsa revele wontouni yo? Pasaj la deklare se paske yo pa renmen verite a, epi verite ki prezante nan chapit la fè konnen Wòm payen an, katriyèm wayòm pwofesi Bib la, t ap anpeche Wòm papal la, senkyèm wayòm pwofesi Bib la, monte sou twòn nan jiskaske yo retire paganism lan.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Relasyon ki genyen ant Wòm payen ak Wòm papal ki idantifye nan chapit la, Jan idantifye li tou ak relasyon ki genyen ant legliz Pergam lan ak legliz Tiyatir la. Pergam koresponn ak Wòm payen, epi Tiyatir se Wòm papal. Pòl ak Jan bay de temwen konsènan relasyon de pouvwa sa yo, menm jan liv Danyèl la fè sa tou.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Nan liv Danyèl la, relasyon ant Wòm payen ak Wòm papal la prezante repete. Nan Danyèl de, li reprezante pa melanj fè a ak ajil labou a. Nan Danyèl sèt, ni Wòm payen ni Wòm papal se wayòm “diferan” yo; epi byenke Danyèl de ilistre de pouvwa yo kòm yon melanj, chapit sèt la idantifye pouvwa papal la kòm sòti nan wayòm Wòm payen an ki gen dis kòn. Nan Danyèl uit, ti kòn nan vèsè nèf rive douz yo se Wòm nan toude faz li yo. Vèsè nèf ak onz yo prezante ti kòn nan nan tan maskilen an, konsa yo idantifye Wòm payen an; epi vèsè dis ak douz yo prezante ti kòn nan nan tan feminen an, konsa yo idantifye Wòm papal la.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Nan Danyèl chapit uit, vèsè trèz, Wòm payen ak Wòm papal yo prezante kòm de pouvwa k ap fè dezolasyon. Wòm payen se pouvwa “chak jou a” k ap fè dezolasyon an, epi Wòm papal se transgresyon k ap fè dezolasyon an. Nan chapit onz, vèsè tranteyen, pouvwa “chak jou a” k ap fè dezolasyon an, sètadi Wòm payen, mete sou pye pouvwa abominasyon k ap fè dezolasyon an, ki se pouvwa papal la. Nan chapit douz, vèsè onz, yo wete pouvwa “chak jou a” k ap fè dezolasyon an, sètadi Wòm payen, pou yo tabli pouvwa abominasyon k ap fè dezolasyon an, ki se papote a.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Relasyon de de pouvwar devastatris Roum yo se enn tèm prinsipal dan liv Daniel ek Révélation, ek sa relasion-la se sa laverité ki Pol idantifie kuma laverité ki bizin kontan si enn dimounn pou evit sa gran ilizion ki vinn atraver krwar enn mansonz. Bondié zame pa repet Li san rezon, ek sak reprezentasion relasion ant Roum payin ek Roum papal aport so prop temwagnaz spesial lor sa size-la; me rezet simbol Roum dan dernye zour, se rezet lapli tar ek resevwar gran ilizion dan so plas. Se pou touletan idantifie kuma enn Laodiséen toutouni.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Istoryen Advantis Laodiseyen yo, byenke yo pa manifeste okenn respè sakre pou wòl ak travay William Miller, yo rekonèt kanmenm se rekonesans li te fè sou relasyon ant Wòm payen ak Wòm papal la ki te estrikti pwofetik sou li te bati “tout” aplikasyon pwofetik li yo. Gabriel ak lòt zanj yo te dirije Miller pou l konprann relasyon ant Wòm payen ak Wòm papal la, men nan istwa li, li pa t wè Wòm kòm yon antite twa-fwa ki gen ladan dragon an, bèt la, ak fo pwofèt la.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Nan epòk pa l la, Etazini poko te kòmanse jwe wòl li kòm fo pwofèt la, paske pwotestan Etazini yo pa t vin pitit fi Wòm yo anvan 1844, epi travay fondamantal Miller la te deja plase sou tablo 1843 a, ki te pwodui nan mwa me 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Nan lane 1989, dènye sis vèsè chapit onz nan liv Danyèl la te dekouvri, e mesaje pou peryòd tan sa a te rekonèt ke te gen twa pouvwa ki t ap mennen aktivite pwofetik yo atravè vèsè karant rive karannsenk nan chapit onz la. Wa sid la nan vèsè karant lan se pouvwa dragon an; wa nò a se pouvwa pap la, ki te resevwa blesi mòtèl li nan kòmansman vèsè a an 1798, anba men pouvwa dragon an nan Lafrans Napoleyon an. Nan vèsè a, pouvwa pap la kòmanse travay geri blesi mòtèl li a. Nan lane 1989, wa nò a vanje tèt li sou pouvwa dragon an nan Inyon Sovyetik la, ki lè sa a te vin wa sid la. Lè bèt Katolis la te vanje tèt li sou Inyon Sovyetik la, li te vini ak lame pa pwokirasyon Etazini, fo pwofèt la nan Revelasyon chapit sèz la. Wa dragon an ki se wa sid la, wa bèt la ki se wa nò a, ak fo pwofèt lagè yo, kavalye yo ak bato yo, yo tout ilistre nan vèsè karant lan, e liy pwofetik la fini nan vèsè karannsenk la, lè pouvwa pap la “rive nan fen li san pèsonn pou ede l.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Amagedon, nan Revelasyon sèz la, se yon zòn jewografik senbolik ki idantifye rebelyon limanite ki vini anvan retou Kris la. Amagedon se yon senbòl; mo a fòme ak de mo: “Har,” ki vle di mòn, ak “Megiddo,” ki se vale Jizreyèl la. Lefèt ke Jan te mete ansanm yon mòn ak Megiddo, alòske Megiddo se yon vale, fè etidyan pwofesi a konprann ke Amagedon se yon senbòl ki genyen yon referans jewografik, paske pa gen okenn mòn nan vale Jizreyèl la.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Fon Jezreyèl la sitiye ant twa lanmè yo (Lanmè Mediterane, Lanmè Galile, ak Lanmè Mò) ak Jerizalèm. Li sitiye yon fason ki byen santral nan nò Izrayèl, avèk twa mas dlo sa yo ak Jerizalèm ki chita ozalantou li nan diferan direksyon. Vèsè karannsenk nan Danyèl onz la se kote wa nò a rive nan fen li san okenn moun pou ede l, epi vèsè a idantifye fen jewografik li kòm ant lanmè yo ak mòn sen gloriye a, Jerizalèm. Vèsè karant nan Danyèl onz la prezante twa pouvwa ki se sijè gerizon blesi mòtèl pouvwa papal la ak fen final li.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Premye fraz vèsè yo idantifye tan lafen an an 1798, lè pouvwa papal la te resevwa blesi mòtèl li a; epi vèsè karannsenk la idantifye blesi mòtèl pèmanan li a. Istwa pwofetik ki chita ant premye lanmò a ak dènye lanmò pouvwa papal la idantifye rebelyon limanite pandan y ap retabli dominasyon pouvwa papal la, lè blesi mòtèl li a geri anvan disparisyon final pouvwa papal la. Sis vèsè sa yo pote siyati verite a, paske kòmansman an ak fen an se lanmò pouvwa papal la toude, epi vèsè ki nan mitan yo se rebelyon limanite pandan premye blesi mòtèl la ap geri.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Yo te bay Miller limyè pa mwayen zanj ki soti nan syèl la konsènan relasyon ki genyen ant Wòm payen ak Wòm papal. Kle konpreyansyon Miller sou modèl pwofetik la, ke li te itilize pou tout aplikasyon pwofetik li yo, se te “kontinyèl la” nan Dezyèm Tesalonisyen. “Kontinyèl la” nan chapit sa a se Wòm payen, e se sa ki te tabli vizyon William Miller te vin konprann nan; paske se Wòm, vòlè pèp ou a nan vèsè katòz chapit onz la, ki tabli vizyon an.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Mesaje ki te leve pou konprann ogmantasyon konesans lan an 1989 te vin konprann nati twa fwa Wòm nan. Miller te mesaje premye ak dezyèm zanj yo, e li te konprann premye ak dezyèm manifestasyon Wòm yo pou tabli vizyon li te prezante bay lemonn. Mesaje twazyèm zanj lan te vin konprann tout twa manifestasyon Wòm yo pou tabli vizyon yo te ba li pou l pwoklame bay lemonn.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Premye manifestasyon Wòm lan se te Wòm payen. Se soti nan Wòm payen an Wòm papal la te parèt, dezyèm manifestasyon an. Se soti nan de premye manifestasyon sa yo Wòm modèn nan te sòti, alyans an twa pati dragon an, bèt la ak fo pwofèt la.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
N ap kontinye fil kontwovès sou “chak jou a” nan istwa Advantis la nan atik kap vini an.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Moun ki wè pi fon pase sa je ka wè, ki li kè tout moun, di konsènan sila yo ki te resevwa gwo limyè a: ‘Yo pa aflije ni sezi poutèt kondisyon moral ak espirityèl yo.’ Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay degoutan yo. Mwen menm tou, m ap chwazi twonpri yo, e m ap fè sa yo pè a rive sou yo; paske lè mwen rele, pèsonn pa reponn; lè mwen pale, yo pa tande; men yo te fè sa ki mal devan je M, e yo te chwazi sa mwen pa t pran plezi ladan l.’ ‘Bondye va voye sou yo yon gwo awogans twonpe, pou yo kwè manti a,’ paske yo pa t resevwa lanmou verite a, pou yo te kapab sove,’ ‘men yo te pran plezi nan lenjistis.’ Ezayi 66:3, 4; 2 Tesalonisyen 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Pwofesè selès la te poze kesyon sa a: “Ki pi gwo twonpri ki ka sedui lespri a pase pretansyon ke w ap bati sou bon fondasyon an e ke Bondye apwouve zèv ou yo, alòske an reyalite w ap fè anpil bagay dapre politik monn nan epi w ap peche kont Jewova? O, se yon gwo desepsyon, yon twonpri ki atiran, ki pran lespri moun yo, lè moun ki te yon fwa konnen verite a pran fòm lakrentif pou Bondye a pou lespri ak pouvwa li; lè yo sipoze yo rich, yo vin ogmante ak byen, e yo pa bezwen anyen, alòske an reyalite yo bezwen tout bagay.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Bondye pa chanje nan atitid Li anvè sèvitè fidèl Li yo ki ap kenbe rad yo san tach. Men, anpil moun ap rele: ‘Lapè ak sekirite,’ pandan destriksyon toudenkou ap vin sou yo. Sòf si gen yon repantans pwofon, sòf si moun yo imilye kè yo pa konfesyon epi resevwa verite a jan li ye nan Jezi, yo p ap janm antre nan syèl la. Lè pirifikasyon va fèt nan mitan nou, nou p ap rete alèz ankò, ap vante tèt nou dèske nou rich, nou ogmante ak byen, e nou pa bezwen anyen.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kilès ki ka di avèk laverite: ‘Lò pa nou pase nan dife; rad pa nou pa tache ak lemonn’? Mwen te wè Enstriktè nou an ap lonje dwèt sou rad sa yo yo rele jistis. Lè Li te wete yo, Li te mete aklè salte ki te anba yo. Lè sa a, Li di m: ‘Èske ou pa ka wè kijan yo kouvri salte yo ak pouriti karaktè yo avèk ipokrizi? “Kijan vil fidèl la vin tounen yon pwostitiye!” Kay Papa m nan vin tounen yon kay komès, yon kote kote prezans ak laglwa divin lan pati! Se poutèt sa gen feblès, e fòs la manke.’” Testimonies, volume 8, 249, 250.